Multinational corporations (MNCs) engage in very useful and morally defensible activities in Third World countries for which they frequently have received little credit. Significant among
During the summer of 1980, I met weekly for breakfast, prayer, and study with a minister friend of mine. A warm-hearted, intelligent man, Bob Hager kept challenging me to broaden my interest from the biblical studies, theology, and apologetics that were my great loves to include social concerns. One week, he told me of a book he’d read recently – Ronald J. Sider’s Rich Christians in an Age of Hunger. “Cal,” Bob said, “you’ve simply got to read this book. It’ll change your life.“
During 1990 my nation, Australia, was graced by the visits of two North American thinkers anxious to help us get our national house in order. The thinkers in question - Drs. Paul Ehrlich and David Suzuki - loom large among the stars in the radical environmentalist sky. Whilst in Australia they were asked by a television journalist anxious for a ten-second “spot” to state in twenty-five words or less the basic conviction they most would like to communicate to their “down-under” audience. Their answer was simple.
In June 1991, the Presbyterian Church approved a historic statement of faith that made environmental concerns part of the official canon of the church. The 80-line prayer enumerated pollution of the planet as a sin against God, saying people “exploit neighbor and nature, and threaten death to the planet entrusted to our care.”
One of the favorite nouns in the lexicon of critics of the free market economy is the noun “exploitation.” Its cognates–the verb “to exploit” and the adjective “exploitative”–are no less popular. Those controlling capital “exploit” men and women with only their labor to sell. Business people “exploit” consumers. Capitalist nations “exploit” lesser developed nations. On and on the sordid story goes.
The following is a first-person account of a man who lived through communist imprisonment, the Polish version of the 1960s, and emerged as a believer in and fighter for liberty. Adam Szostkiewics is editor of the leading religious periodical in Poland, Tycodnik Powszechny.
North America is a gigantic island in the world ocean, and linguistic misunderstandings between this continent and other parts of the globe are therefore frequent and numerous: To put Syria and Lebanon in the Middle East (where, then, is the Near East?) is as erroneous as the term “Holocaust” (a Hellenic sacrifice to gain the favor of the gods) for a brutal mass slaughter, not to mention the idiocy of talking about “male chauvinism.” To lump together traditional monarchists and National Socialists as “rightists” is as confusing as to label leftist semi
Whether one agrees or disagrees with the moral philosophy or economic theories of Adam Smith, it is difficult to deny that he is eminently quotable. Being eminently quotable, he is frequently quoted. Hence the familiarity of the following words: “It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner but from their regard to their own interest.”
Earlier this year, when Michigan governor John Engler acted to fulfill his campaign promise to reduce the size of government and proceeded to eliminate 80,000 able-bodied General Assistance recipients from the roll, his most vocal critics were welfare advocacy groups headed by prominent mainline Protestant and Roman Catholic religious leaders.
Every so often, an event occurs that stands as a monument to the continuing struggle for human freedom and serves as a reminder to all who work for liberty that even when success seems farthest from reach, they can make a difference. Whether it is the Boston Tea Party, the storming of the Bastille, the Warsaw Ghetto uprising, or the assault on the Berlin Wall, such events are a vivid reminder that man has an undying desire to be free.
American workers have recently come in for some harsh criticism. Some of that criticism is justified, some is not. All of it lifts into view once again the question of the nature, meaning, and worth of work.
Looming large among the vices constituting the Seven Deadly Sins is invidia, that is, envy. It belongs there. A human being infected by the virus of envy becomes a mean-spirited individual, incapable of heeding St. Paul’s admonition to “rejoice with those who rejoice.” The triumphs and good fortune of others elicit not pleasure but bitterness, a bitterness warping and twisting the soul.